I ask: its I already know the law, and have experience with the legal logic (science neglected in the university banks), because I cannot simply cite the law (without making it ipse litteris), to tell to the way case dialectic until leading the judge or the consultant, in the case to seem, to a conclusion logically constructed. He is simple: Thesis, Antithesis and Synthesis, bigger premise, lesser premise and conclusion (that in the legal course it receives the names from facts, arguments and conclusion). But this is unhappyly not used. I agree that legally if it cannot freely think total, therefore we finish in finding entailed the normative devices legitimately facts, and have that ' ' in accordance with to play the rules of jogo' ' duly warned to disorganize society. However, because I cannot only use as rules those that legitimately had been made? Because I have that to cite doutrinadores, and same that do not cite them, because I have that to tie to me what they think? Because I have that to tie my legal expression in the ballast of what a court understands who is not legitimate to innovate in the right, and to so only interpret the effective legitimate norms? If I do not have this freedom, duly warned to have a rejected order in judgment or one to seem rejected administratively, then I will not have a free thought. I do not say here that everything what I to speak or to write (also these lines) will be certain, in contrast, many times I am and will be made a mistake. However, if I have a position legally and logically structuralized in the authority that is valid, I the same need to be struck with reasoning. To use an illegitimate authority, as ' ' the position of the cut is in another one sentido' ' or ' ' john doe, doutrinador, understands of another one maneira' ' he is not valid.
Tag Archive: philosophy
E thus the identity of each society is its difference in relation to excessively and what it differentiates the societies always are what alone that social group is capable to make, to produce or its form of if holding. Beyond the gastronomia, on the local events, the parties, on the folklore, the popular culture, the identity and the differences depend on several other elements. Because determined locality if it dedicates with priority to the agrarian or agropastoril activity and another one is developed as industrial zone? Because one determined city if detaches as center of superior education and others are dedicated with priority to the commerce? Because determined it would iguaria is appreciated in a locality or region not in others? In the specific case of Rondnia, because some cities had attracted greater number of colonists who others? Which the cultural elements that these colonists had brought of its regions of origin? The reply to these investigations it is what it characterizes the identity of each social group, ' ' eu' ' that it is differentiated of ' ' outros' ' eus. References ARISTOTLE, Politics. 5 ed. 2 reimpres. So Paulo: Martin Claret, 2009.
Available in: < access in 20/10/2011>. Access in 15/12/2011. SHEEP, Neri P. the construction of History and Local History: Challenges to the Professor. In. Published in 04 of June of 2010 available one in < Access in 15/12/2011 FONSECA, Guimares Forest. To make and to teach History. Horizontes beauty: Dimension, 2010 GOMESES, Mrcio Pear tree.
Anthropology: science of the man, philosophy of the culture. So Paulo: Context, 2009 GUIMARES JR, Mrio Jose Lopes. The Cibercultura and the Sprouting of New Forms of Sociability. Work presented in the GT ' ' Nuevos maps culturales: Espacio Cyber y woollen technology virtualidad' ' , in II the Reunin de Antropologia del Mercosur, Piripolis, Uruguay, of 11 the 14 of November of 1997. Available in: . Access in: 28-12-2011 HORTA, Sylvio R.G. the Experience of the life: Subsoil of the Philosophy. Available in: < Access in 3/9/2011 LEVY, Pierre, Cibercultura, So Paulo: publishing company 34, 1999 YOUNG CHICKEN, Mrcia de Vasconcelos. Cultural identity, Lecture carried through during the National Meeting of the Students of Arquitetura (ENEA) in 15 of July of 2004, the Restaurant Station 109, Commerce of the 109 South, Brasilia DF. Available in: Pablo: Scipione, 2010 VERANI, Cibele, Diversity Human being. In
As, pparently, the demand for superior education comes decaying, the facultieses if they come debtors ' ' to dispute in tapa' ' the candidates. As much that if invented up to one such of ' ' vestibular contest agendado' '. It illustrates this what a person said who did not make vestibular contest. It had made registration in an institution of the region, but it was not to make test. Days later, when the period of the school registrations already if had locked up e, as the such course does not fill the vacant total, the citizen receives a phone call, calling it to make school registration: the stated period had been extended But it had not made initial! But, by the way of that these commentaries? It is the question that many must be if making. Commentaries, that the majority of the people makes, throughout the day are alone the day: some for pure fofocante delirium others because they had heard to speak But these commentaries had been motivated by the slips that we saw occurring in the Enem.
Test lacking questions, test with inverted statement in relation to foreseen in the card the reply. The failure in meeting of notice and the position of the MEC, of judges and estudantis entities. Prohibition of spreading of results, rumors of cancellations total partial not cancellation. This without speaking of the commentaries that had run to the untied language for the streets and schools: where we go to stop with this? Only in same Brazil! Nor it could be different, it is public thing. the maledicentes commentaries if alternate. The languages if locate pro and against the Enem. in the way it crossed fire remains the students victims and principal actors of this insoluble and still indefinite drama: more than a hundred of university, beyond other Justinian codes of Superior Education adopts, of some form, the results of the Enem, in its process of admission or to carrear federal resources for the offered stock markets around of the Enem.E the press makes its game: it has as many years exists the Enem.
Therefore, factors as the public square, the tarred street and the policy, are not in the roll of ' ' good irreducible sociais' ' , simply because they benefit individuals, therefore these goods, in truth, are abstract. It is transparent, thus, that the irreducible goods are not in the things nor in the rights to the things, as its types of utilitarismo want the utilitarians in all. Finally, Taylor affirms: ' ' is therefore that valley the penalty to show for all the sides of the debate that exist in fact good irreducible sociais.' ' As we perceive, Taylor in its critical evaluation of a liberal model, paved in a ontologia atomist, considers a holista notion of the nature human being and the society, what it allows it to establish a notion of common good, through the saussuriana distinction between langue and parole. Far from this being an impeditive one of the freedom, as they can suggest the followers of the classic liberal tradition, Taylor looks for to show that the proper negative notion of freedom finishes for hierarquizar the desires, what would be, one more time, an indicative of the possibility (and necessity) of the establishment of common properties, a goal only to be reached and respected by all the one citizens determined civil society..
Toms life was born in Roccasecce in 1221. Although the hostility of the family, entered twirls in it of the Dominican ones, and of 1248 the 1252 were disciple of Great Alberto. To follow it taught in Paris and later in the main European universities (Colony, Bologna, Rome, Naples), as was custom of the Dominican ones. It died in 1274 in the monastery of Fossanova. 2. Anthropology Since the birth of philosophy one of the subjects more argued between the philosophers is the problem of the man.
Of where it comes? What to be man? Which its characteristics that it defines as a being? They are questions of which the Greeks if had set fire to try to understand this being. With You take by Aquino was not different. It also, after a long study, gave its definition of what he would be the man. For this it was based on the thought of Aristotle, one of the most appraised philosopher of old Greece. According to Aristotle, the man is constituted of substance and form as all the beings that substance has, only that in the case of the man the substance it goes to be the body and to form the soul. With this, the Estarigita surpasses the dualism of Plato.
This is the line that Toms de Aquino followed, clearly that, for it to be Christian, it of the felt new one to this thought. The aspects had been many for which Toms study the man, we go here only deepening in them some in which they deserve particular attention. 2.1 The unit of the human being For Toms, as well as was for Aristotle, the man is constituted of body and soul, changedding itself thus into an only one substantiates that it cannot be separate, where stops it soul is the form of the body in which it constitutes the man, without the interposition of any another form.
Cognitiva because she is necessary to form creative people in the direction to obtain to articulate overcoming elements accomplishes of the contradictions of new world-wide order. We consider, therefore, the development of the complexity of the structure human being as a process where the organism and the way exert influence on the individual, not separating the social one of the biological one. In this perspective, the citizen consists through its historical and cultural interactions, transforming them and also being able to be transformed. We complete such idea with the words of Assmann (1996): she is necessary to live the corporeidade stops beyond the traditional dualism brain-mind, body-soul. She is necessary, therefore, as it indicates Moreira (1996), to fight for a Corporal Education that it adopts as principle a learning human being and humanizante, in which the man in its structural complexity can be physiological, biological, psychological and antropolgico. The corporeidade is, exists and by means of the culture it possesss meant. From there the constatao of that the relation body-education, for intermediary of the learning, means learning of the culture ….. ' ' Body that if it educates is human body that learns to make history making cultura' '. Our enrollment in the Motor Education has as a matter of principle the search of the relevance of this disciplines in the context of the Pertaining to school Education, that if materializes in a revision of values where: – the body-object yields place for the body-citizen of the Motor Education; – the mechanical act in the corporal work yields place for the act of the conscientious corporeidade of the Motor Education; – the frantic search of the income yields pleasant practical place for and the playful one of the Motor Education; – the elitist participation that reduces the number of involved in the esportivas activities yields place to a participativo sport with the great number of human beings festejando and if communicating in the Motor Education; – the standardized and unisonous rhythm of the practical one of activities yields place to the respect to the proper rhythm executed by the participants of the Motor Education.